Why did R. Yitzchak question Rav Nachman? We find that R. Ami and R. Asi prayed only where they learned. The Tur (OC 90) says that it is better to pray in one's fixed [Beis] Midrash than in the Beis ha'Keneses!

Maharsha: We must say that he knew that Rav Nachman did not have a fixed [Beis] Midrash.

Why did R. Yitzchak suggest that Rav Nachman gather 10 to pray with him? They will lose the merit of praying in a bigger Tzibur!

Daf Al ha'Daf (citing Yad Eliyahu 8:6, 39): He suggested doing so before the Tzibur prays. Zerizim Makdimim l'Mitzvos overrides "b'Rav Am Hadras Melech" (Mishlei 14:28). This is why we recite Hallel after Shacharis, even though there will be a bigger Tzibur at Musaf (Rosh Hashanah 32b).

What do we learn from "Ki v'Rabim Hayu Imadi"?

Rif (on the Ein Yakov): It should have said Ani Hayisi b'Rabim. Rather, it changed, to teach that even though the Rabim are not with me - they are praying elsewhere, their merit is with me. Just like I was promised that Hash-m does not despise the Tefilah of a Rabim, I am guaranteed that he will not despise my Tefilah, since I pray when they do.

Maharsha: "B'Chol Kar'einu Elav" (Devarim 4:7) teaches that Hash-m accepts Tefilah b'Tzibur (Yevamos 49b); here we learn that when they pray is a good time also for an individual's Tefilah. How do we learn this from "Hen Kel Kabir Lo Yim'as"? The text of Gemaros and Rashi says " Hen Kel Kabir Lo Yim'as Tam". There is no such verse! Rather, it is drawn from two verses in Iyov - "Kel Lo Yim'as Tam", "Hen Kel Kabir v;Lo Yim'as Kabir" (8:20, 36:5). The latter refers to Tefilah b'Tzibur, and the former discusses an individual; the common words Lo Yim'as teach that when the individual prays at the same time, his Tefilah is not despised. (Note: This is unlike our texts of the Gemara and Rashi; perhaps they were 'corrected' to match the latter verse. - PF)

Why does it say that Hash-m does not despise the prayer of a Tzibur? He even hears it - "Lishmo'a El ha'Rinah v'El ha'Tefilah" (6a)!

Anaf Yosef citing Tzlach: Here we discuss one who prays at the same time as the Tzibur.

Etz Yosef: This is even if there are sinners in the Tzibur. (Note: "Lo Yim'as" implies that there is a Havah Amina that it should be despised, and even so, it is accepted. - PF)

Note: Perhaps this is to teach that an individual's Tefilah is despised if he could have prayed with a Tzibur (PF). Igros Moshe (OC 2:27) says that surely it is not accepted due to his sin of praying alone.

What is "Podah v'Shalom"?

Rashi: He engages in Divrei Shalom, i.e. Torah - "v'Chol Nesivoseha Shalom" (Mishlei 3:17).

Why is one who engages in Torah and Chesed and prays with the Tzibur as if he redeemed Hash-m and His children from the nations?

Rashba: When Ovedei Hash-m are lowly, this causes denial among the nations. It seems that He cannot save them - they say "mi'Bilti Yecholes Hash-m" (Bamidbar 14:16). When [Yisrael] were exiled to Egypt and Eilam, the Shechinah was with them (Megilah 29a). When they are saved, it is as if He is saved. When Yisrael do as they are commanded, they cause their existence. When they do the opposite, they cause the Shechinah to depart and they are exiled from their land. It mentions Torah, Chesed and praying with the Tzibur, for these are the three components of Avodah, with the mouth, heart and deed. Torah is the mouth, Chesed is deed, and Tefilah is Avodah of the heart, like the Sifri (Ekev 41) expounds "u'Le'avdo" (Devarim 11:13) is Tefilah. One must resolve in his heart that Hash-m alone rules over everything, and nothing stops Him. He supplies all his needs; all are His servants.

Maharsha: These are the three pillars on which the world stands - Torah, Avodah and Chesed. This is while the Mikdash stands; now, Tefilas ha'Tzibur is in place of Avodas ha'Tzibur (Korban ha'Tamid). Iyun Yakov #1 - after the Churban, the gates of prayer were closed - "... Sasam Tefilasi" (below, 32). One who has the merits of the three pillars causes that his Tefilah is heard, as if they were redeemed. This is why "Mesir Azno mi'Shemo'a Torah Gam Tefilaso To'evah" (Mishlei 28:9).

Note: Granted, his Tefilah is not heard. Why is it an abomination? (PF)

Iyun Yakov #2: Torah and Chesed atone for his sins - "b'Chesed v'Emes Yechupar Avon" (Mishlei 16:6). Therefore, his Tefilah is heard like before Galus, so it is as if he redeemed Me.

David said "Podah v'Shalom Nafshi..." What is the source that it as if he redeemed Hash-m?

Rif (on the Ein Yakov), Rav Elyashiv: The Shechinah is in Galus with Yisrael. If one engages in Torah and Chesed and prays with the congregation, he helps bring Ge'ulah to Yisrael, and also to the Shechinah.

Etz Yosef: David said the rest of this Mizmor, but the Shechinah said this verse. He 'redeems' Hash-m from the war of Gog and Magog - "Nosedu Yachad Al Hash-m v'Al Meshicho" (Tehilim 2:2).

If one has a Beis ha'Keneses in his city and does not pray there, why is he called a bad neighbor? And how can we learn from "Kol Shochenai ha'Ra'im...", which discusses neighbors of Yerushalayim?

Maharsha: This is like was taught in Megilah (29a), in the future, Batei Kenesiyos and Batei Medrashos of Bavel will be fixed in Eretz Yisrael; "Ha'Noge'im b'Nachalah" means that the Batei Kenesiyos pertain to the inheritance (Eretz Yisrael) that I gave to Bnei Yisrael.

Rif (on the Ein Yakov): Just like these were close to Yerushalayim and did not come to help it, are called bad neighbors, the same applies to those who are close to the Beis ha'Keneses, the place of Tefilah, and do not come to help it via their Tefilos. Further, it will have another Galus. It seems that we learn from "v'Es Beis Yehudah Etosh mi'Tocham" (Yirmeyahu 12:14). What did Beis Yehudah do wrong?! Rather, also they are called bad neighbors, for not coming to pray in the Beis ha'Keneses, so they will be exiled.

Iyun Yakov: It says 'in his city', for most of their Batei Kenesiyos were in the field, like Tosfos said (6a DH ha'Mispalel). One need not walk more than four Mil for Tefilah b'Tzibur (OC 90:16). Only if it is in his city and he does not go, he is a bad neighbor.

Etz Yosef: He is called a bad neighbor, for he causes evil to his neighbors, that the Shechinah will not dwell among them (Perishah). This is even if there is not a Minyan! Hash-m put His Shechinah among Yisrael, so we are Shochenai (His 'neighbors' - Iyei ha'Yam).

Why does he cause himself and his children to be exiled?

Iyun Yakov #1: The Shechinah is in the Beis ha'Keneses if 10 pray there. He caused the Shechinah to leave, so he is exiled.

Iyun Yakov #2: Chachamim have no rest in this world, nor in the next. "Yelchu me'Chayil El Chayil" - they go the Beis ha'Keneses, and from there to the Beis Midrash (below 64a). One who does not want to exert to do so, he causes Galus to himself, he is exiled, and is dislocated for a matter of Reshus - "Tachas Asher Lo Avadta" (Devarim 28:47).

"Al ha'Adamah..." implies that long life is only in Eretz Yisrael. What was the answer 'they come early to Beis ha'Keneses and stay late'?

Maharsha: It is as if they are in Yisrael, for the Batei Kenesiyos will be fixed there. "Motz'i Matza Chayim" - those who find Me, in the Beis ha'Keneses - "Elokim Nitzav ba'Adas Kel" (Tehilim 82:1), like we said above (6a) - he finds life, as if he were in Eretz Yisrael.

Rif (on the Ein Yakov): If so, why must they come early and stay late? It should suffice that they pray in the Beis ha'Keneses! Also, also Batei Midrashos will later be fixed in Eretz Yisrael - also those who learn in the Beis Midrash should live long! Rav Elyashiv - since they stay a lot in the Beis Midrash, it is as if they are in Eretz Yisrael.

Iyun Yakov: The Rekanati in Ki Setzei says that one who lives in Eretz Yisrael serves Hash-m amidst love, but not one who lives in Chutz la'Aretz. Also one who is zealous in Mitzvos is called Oved me'Ahavah, like it says in Pesachim (64a) - the last group to offer Pesach never reached "Ahavti". Avraham was zealous, so he is called Ohavo, and he lived many years.

Note: Iyun Yakov explains that they did not reach serving amidst love, for they were not zealous to offer earlier. Rashi explains that the Leviyim did not reach "Ahavti Ki Yishma Hash-m" in Hallel, because the last group was always small and the Korbanos finished quickly. (PF)

What is R. Yochanan's source that "Al ha'Adamah..." excludes Chutz la'Aretz? Perhaps it teaches that you will also merit to be in the land! Will he say that "Kaved Es Avicha... Lema'an Ya'arichun Yamecha Al ha'Adamah..." (Shemos 20:12) applies only in Eretz Yisrael?! Also, did R. Yochanan not know that there are old people in Chutz la'Aretz? The one who told him so - why did he do so?

Rif (on the Ein Yakov): We could say that Ya'arichun Yamecha is in the world [to come] that is totally Aruch (long), and here it says "Yirbu Yemeichem" - in this world. However, it seems that he learned from "Yirbu Yemeichem vi'Ymei Vneichem" that parents will live to see their children in old age, which is unusual. This will be in Eretz Yisrael, for one who walks four Amos in the land, his sins are pardoned, so his children will not die while minors due to his sins. In Chutz la'Aretz, one needs a special merit to see his children in old age, i.e. coming early and staying late in the Beis ha'Keneses.

Note: Even if his children will not die while minors, this does not guarantee that he will live to see his children in old age! R. Yochanan assumed that in all of Chutz la'Aretz, we do not find this. The greatest number of Jews, especially among Chachamim, was in Bavel. Did R. Yochanan know about other places in Chutz la'Aretz, but not about Bavel?! (PF)

How does the verse teach that he comes early and stays late?

Maharsha: "Mezuzos Pesachai" hints that by coming early and staying late, it is as if he guards the doorway at night.

Rif (on the Ein Yakov): It says Dalsosai (and not Pesachai), for Deles implies that it is locked; Pesach implies that it is open. He comes early, when the door is still locked, and stays as long as it is open.

Iyun Yakov: Rashi says that he goes in the morning and evening. He did not say that he stays late, for "l'Vei Kenishta' implies going, and not leaving.

What is the significance of entering two doorways into the Beis ha'Keneses before praying?

Rashi: He should not sit near the opening, lest it seem that delaying in the Beis ha'Keneses is a burden on him.

Etz Yosef: He shows that he is ready to leave. If so, if this is his fixed place, it is fine. Maharam mi'Rotenberg says that it is because he sees outside, and lacks Kavanah. This is only if the Beis ha'Keneses is open to Reshus ha'Rabim.

Rashba: One who prays must delay beforehand to put to his heart, in front of Whom he stands, and remove stray thoughts from his heart. "Mezuzos Pesachai" is an Asmachta for 'two doorways.' The primary concern is for delaying; early Chasidim delayed for an hour before, and then prayed (below, 30b).

Rav Elyashiv: The Rosh says that one must wait this amount of time, for when he first enters, he thinks about the trip to get to the Beis ha'Keneses. The Shulchan Aruch (OC 90:20) says that one must be concerned for all the Perushim.

Etz Yosef citing the Bach: This is like one passes through the Ulam in order to enter the Heichal. Hash-m wants to reward us for our steps!

Why should a Chasid pray for a proper wife?

Ha'Kosev: Do not say that all of these Drashos are Asmachtos, like is common in many places. Rather, they are a Perush of the verse. First, the Mizmor mentions the groups of Ba'alei Teshuvah and total Tzadikim, and then a Chasid, who is greater than both of them. Surely his Tefilah is for a great matter. R. Nasan says that it is for Torah - investigation and fulfilling its Mitzvos at all times. All other opinions are difficult. Does a Chasid seek a wife? Most of them separate from a wife, like Ben Azai - 'what can I do, my Nefesh desires Torah!' And even those who take a wife, it is to fulfill the Mitzvah - one cannot say that this is their primary Tefilah! It is difficult to say that their primary Tefilah is about burial, and certainly Beis ha'Kisei! Rather, this Mizmor is David's request for pardon of his sin with Bas Sheva and Uriyah. R. Chanina said that a Chasid prays that Hash-m give to him a way to avoid sin. "Ishah" refers to a proper wife, lest he turn his eyes to a woman forbidden to him.

Note: His question is astounding. All the great Chasidim married. Moshe separated due to Hash-m's command; Aharon and Miryam did not know this, and criticized him for this! Avraham [re-]married Keturah after he knew that his seed will be called through Yitzchak! Chizkiyah was Chayav Misah for not marrying, even though he saw that his son will be a great Rasha! Ha'Kosev answers that women save their husbands from sin. They also raise children, and are a partner in their Torah! R. Akiva attributed his and his Talmidim's Torah to his wife (Kesuvos 63a). (PF)

Iyun Yakov: Everything is from the wife. Adam ha'Rishon sinned via his wife; Ohn ben Peles' wife saved him!

Anaf Yosef: One should pray to avoid sins that cannot be fixed. Man desires a woman; Arayos (if one fathered a Mamzer) cannot be fixed.

Etz Yosef citing Semichas Chachamim: All these matters have an Es (time) when they are proper. Rav Chisda said, I married at 16. Had I married at 14, I would taunt the Satan (Kidushin 29b)! One should not delay marriage past 20. A Chasid should pray to marry in the proper time, lest the Satan rule over him, and he will spill his seed (the verse ends "Rak Leshetef Mayim Rabim Elav Lo Yagi'u.")

Rav Elyashiv: A Chasid's wife must be appropriate for his conduct of Chasidus, so he must pray for this more than others.

Why would they ask 'Matza or Motzei' - he will not know until later! And what benefit is there to asking?

Rif (on the Ein Yakov): They come to warn him not to return to his folly. Two paths are in front of you - life and good, and death and evil. If you choose the straight path, to try to find grace in Hash-m's eyes, you will fulfill "Matza Ishah Matza Tov." "V'Yafek Ratzon me'Hashem" (Mishlei 8:35) one who marries, his sins are pardoned if he will be careful not to repeat them, and they become merits. There is a path of death, if he will persist in his evil and return to sin - then, "Motzei Ani Mar mi'Maves Es ha'Ishah." You lose the pardon that you received when you married!

Anaf Yosef citing Iyei ha'Yam: Ishah was taken from Adam's Tzela, and created to be his helper; she is like an Aveidah. If she is good with Hash-m and with people, she is a crown for her husband, she will never separate from him, or be lost from him again; Matza applies. If she opposes him and does not help him, she is still lost at the time; he will 'find' her only after he seeks and appeases her each time; Motzi applies.

Why did they ask 'Matza or Motzei' only in Eretz Yisrael?

Anaf Yosef citing R. Ganyanzer: Mekubalim say that in Eretz Yisrael, Hash-m decrees about Zivugim before birth; in Chutz la'Aretz, they are according to one's deeds. They would not ask there, for he would be ashamed to say that she is bad, for this shows that he did not deserve a good wife! They asked in Eretz Yisrael, for it does not depend on merit, only on Hash-m's decree.

Pesach Einayim: In Bavel they would learn, and afterwards marry. Surely via merit if Torah, they found a good wife. In Eretz Yisrael they would marry and afterwards learn; only there, they asked. Rav Elyashiv: - there, they needed extra Tefilah.

Note: It seems that Rav Elyashiv explains that 'Matza or Motzei' was a Tefilah, or aroused the Chasan to pray. (PF)

How does l'Es Metzo teach about Torah?

Ha'Kosev: R. Nasan adds that he should pray also about Torah, that Hash-m accustom him to learn regularly day and night.

Note: One has free choice whether or not to learn! He requests that Hash-m enable or help him to learn day and night. (PF)

Maharsha: "Motz'i" refers to Torah - the verses discuss the Torah.

Etz Yosef: One must fix a time for Torah and never neglect it. This saves from "Rak Leshetef Mayim Rabim Elav Lo Yagi'u" - philosophical ideas that can lead one astray.

How does it help to pray for Torah? It depends on exertion. Do not believe one who says that he toiled in Torah and did not find [success - Megilah 6b]! If it is to find life with Torah, he is already guaranteed - "Ki Motz'i Matza Chayim"!

Rif (on the Ein Yakov): If one merits, Torah is an elixir of life for him; if not, it is a lethal poison. If he does not learn, his Tefilah is vain. If he learns, he needs Tefilah lest his Yetzer ha'Ra cause him to sin, and his Torah will be poison for him.

Anaf Yosef: He should pray that his Torah be Lishmah. If one learns Lo Lishmah, it would be better had he not been created (below, 17a).

What does "l'Es Metzo" teach about death?

Rashi: He should die a nice, calm death.

Maharsha: There are 930 kinds of death - surely many are very abnormal [and cruel]. We expound the Gematri'a of "Totza'os", for it should have said Motza'os. Rif (on the Ein Yakov) - the best death is Neshikah, for one who engaged in Torah with his mouth. The worst is Askara, for one who did not (the throat constricts). Etz Yosef citing Iyei ha'Yam - most people die via choking on fluid that gathers in the throat, and he cannot expel it - "Rak Leshetef Mayim Rabim Elav Lo Yagi'u" (he prays to be spared from this).

Ha'Kosev: Rav Nachman adds that one should not trust in himself, and fear sin. Hash-m puts His name on Tzadikim only after death.

Iyun Yakov: It is another way to save from the Yetzer ha'Ra. Above (5a), we said that if the Yetzer overpowers, one should learn Torah. If it did not help, he should remember the day of death. He will put to his heart to repent.

Anaf Yosef: Mekubalim say that close to death, the Satan and all his group entice the person, and sometimes amidst afflictions he rebels and gets angry at Hash-m. Therefore, we pray 'redeem (save) us from panic of death, and we will not retract.'

Etz Yosef: He should die in his time (fulfill the years decreed for him). He prays so he can serve Hash-m - "Lo ha'Mesim Yehalelu Kah."

Rav Elyashiv: He prays that he not have Bitul Torah via fear of death.

Here it says that the worst death is Askara. Mechilta d'R. Yishmael (va'Yisa 1) and Sechel Tov (Shemos 16) say that the worst is due to hunger - "Tovim Hayu Chalelei Cherev me'Chalelei Ra'av" (Eichah 4:9). Pirkei d'R. Eliezer (30) says that the worst is due to thirst!

Megadim Chadashim: This requires investigation.

Note: Perhaps each is worst in one aspect, e.g. intense physical pain, prolonged pain, shame, or mental anguish... Tana'im argue about whether it is better to minimize pain or shame (Sotah 8b). (PF)

Why does R. Yochanan say burial?

Ha'Kosev: He adds that also after death, his relatives must engage in his burial to honor the body, the dwelling people of the Neshamah, and to fix in his heart Emunah in Techiyas ha'Mesim. This is why the Avos strove to get a proper place for burial.

Note: Avraham toiled greatly and spent a fortune for this. Yakov gave all his money from Beis Lavan to Esav for Esav's share in Me'aras ha'Machpelah (Rashi Bereishis 50:5, from Shemos Rabah 31:17). I do not know a source that Yitzchak strove for this. (PF)

Maharsha: Even though burial is incumbent on his colleague, one should pray for it, for not everyone merits it, like we find regarding Beis Achav.

Anaf Yosef citing Nachalas Yakov: It is Kaparah. It says in the Tochachah (curses) "v'Haysah Nivlasecha Le'echol l'Chol Ohf ha'Shamayim" (Devarim 28:26). This is the biggest punishment - "v'Gam Kevurah Lo Haysah Lo Amarti Tov Mimenu ha'Nefel" (Koheles 6:3). Chazal elaborated about the great punishment - he is slung in Kaf ha'Kela (slingshot).

Etz Yosef citing Semichas Chachamim: Burial should be promptly after Misah, without delay - "va'Tamas Sham Miryam va'Tikaver Sham." Shells of Tum'ah cling to a dead body before burial.

Rav Elyashiv: There are harsh judgments between death and burial, so he prays that his burial not be postponed.

Daf Al ha'Daf citing Yabi'a Omer (4 CM 4:3): If there is concern lest water flood a grave, one should move the body to avoid disgrace (YD 363:1). A Chasid prays for a good burial, so this will not be needed - "Rak Leshetef Mayim Rabim Elav Lo Yagi'u."

What is so special about a privy?

Rashi: He lives near a privy. Bavel is a low, moist land, and they could not dig there. People needed to go to the field and distance greatly.

Ha'Kosev: Mar Zutra adds Beis ha'Kisei, (a) lest he transgress Bal Teshaktzu - delaying his bowels, and (b) to guard his health. I add that just like one must guard his health, to expel excess in Beis ha'Kisei, so in matters of the Nefesh - Emunah in the foundation of the Torah like Chazal received, and to dispel every reasoning that leads to denial, e.g. philosophers' words. R. Eliezer was seized [as a punishment from Shamayim] for benefit from heresy; a heretic expounded that a harlot's wage may not be used to make a Beis ha'Kisei for a Kohen Gadol, and R. Eliezer enjoyed his Drashah (Avodah Zarah 17a).

Anaf Yosef: Chachmei Eretz Yisrael said that this is the best Perush, for one must pray greatly. 'Heresy is different - it draws people' (Avodah Zarah 27b). Really, David intended for all matters that can be a pitfall.

Maharsha: This relies on the end of the verse "Rak Leshetef Mayim Rabim Elav Lo Yagi'u." This is a Beis ha'Kisei, lest he need to delay his bowels or urinating, and the urine could drip on his knees if he needs to delay it much because the Beis ha'Kisei is far.

Note: What is the source that people would wait to get to a Beis ha'Kisei to urinate? Shmuel merely spread a sheet between him and his Talmidim (Bechoros 44b); Mar bar Rav Ashi said that he would urinate in his mother-in-law's ear if needed, and not endanger himself [via delaying - Bechoros 44b]! (PF)

Iyun Yakov: He remembers Beis ha'Kisei, and does not eat and drink too much. Man's primary sins are via much eating and drinking - "va'Yishman Yeshurun va'Yiv'at", "v'Ram Levavecha v'Shachachta Es Hash-m Elokecha" (Devarim 32:15, 8:14). The end of the verse "Rak Leshetef Mayim Rabim Elav Lo Yagi'u" teaches that he will not go to Galus, which is called Mayim Rabim, like the Midrash says about "Mayim Rabim Lo Yuchelu Lechavos Es ha'Ahavah." If Yisrael do not repent on their own, Hash-m will give power to a king who will make decrees like Haman, inducing them to repent (Sanhedrin 97b).

Etz Yosef: It should be near his table, lest he need to delay his bowels. Also, one must check himself before praying.

Rav Elyashiv: We expound "Baruch Atah b'Tzeisecha" - you will have a Beis ha'Kisei near your table (Bava Metzi'a 107a). One may not think in Torah when he needs to eliminate. The Chasid prays that he will not have Bitul Torah.

Note: He prays not to have Bitul Torah while walking to the privy. Mishnah Berurah 92:6 forbids Divrei Torah; Mishnah Acharonah brings sources that permit thinking, and forbid only Dibur. (PF)

Rava asked to hear teachings about [the attributes of] a Beis ha'Keneses. The Drashah teaches that She'arim Metzuyanim b'Halachah are greater than a Beis ha'Keneses!

Rif (on the Ein Yakov) #1: Since he taught that She'arim Metzuyanim b'Halachah are better than a Beis ha'Keneses, we infer that he found nothing better than a Beis ha'Keneses to teach the greatness of She'arim Metzuyanim b'Halachah. We do not explain Mishkenos Yakov to be serene dwellings, for it is no Chidush that She'arim Metzuyanim b'Halachah are better than them!

Rif (on the Ein Yakov) #2: Batei Kenesiyos are called Mishkenos, for Hash-m puts His Shechinah in them.

What are She'arim Metzuyanim b'Halachah?

Rashi: They are places where the Tzibur gathers.

Megadim Chadashim: Also in his Perush on the Hagadah, Rashi said that Tziyon is a gathering. The Avudaraham's Perush seems better; they were seen and known, for they gathered in one place and were not scattered in cities.

Maharsha: It is where each Chacham fixes a place for his text in Talmud, which leads to Halachah. Learning Mikra is good, but it is not best. Learning Mishnah is good, and one is rewarded for it. Learning Gemara is the greatest (Bava Metzi'a 33a).

Rif (on the Ein Yakov): They are Batei Kenesiyos in which people learn. They have the attributes of a Beis ha'Keneses and of a Beis Midrash.

Etz Yosef citing R. Yonah: They are places fixed for Torah and ruling every day, (unlike Batei Kenesiyos and Batei Midrashos, where learning is not fixed). They are in place of the Beis ha'Mikdash.

Why does it say that Hash-m has in His world only the four Amos of Halachah?

Ramban, introduction to Perush ha'Mishnayos: The intent of this entire temporary world is a perfect man, including Chochmah and deeds. Hash-m has in His world only such a person. It says four Amos, for this is man's size; "Shevu Ish Tachtav" (Shemos 16:29) is the source that one who leaves the Techum [on Shabbos] may go only four Amos.

Tosfos (Shabbos 92a): Man's height is three Amos until the shoulder. When he raises his hand above his head, it is four Amos above the ground.

Maharsha: While the Mikdash stood, Halachah came from Lishkas ha'Gazis. Halachah came from the Great Sanhedrin there. Now, in place of that, is where every Chacham fixes his text in Talmud; the Shechinah is there. The Gemara expounded so, for Sha'arei Tziyon cannot be more beloved than Mishkenos Yakov. Rather, Sha'arei is like "El She'arecha" (Devarim 17:5) - the Targum is 'the gate of your Beis Din', i.e. a fixed place from where rulings go out to people of your city. We cannot say that Tziyon is the city - there is no reason to distinguish it from other cities. Mishkenos are Batei Kenesiyos and Batei Midrashos, where the Shechinah dwells in Galus.

Iyun Yakov: Halachah is dearer to Him than all Korbanos. Anyone who engages in the laws of Korbanos, he does not need Olah and Chatas (Menachos 110a). Why does it say four Amos? Toldos Yitzchak (Parashas Terumah) says, the Midos of the Aron all include a Chetzi Amah, to teach that one should not get haughty about his broad knowledge and Pilpul; he should realize that he did not reach half the Midah. We say (Horayos 14a) that Sinai (one who knows more teachings) is better [than Oker Harim, one who has sharper reasoning, for the former corresponds to the Aron's length, which is more than its width and height]. The length and width together are four Amos. When one dies, he has only four Amos [of burial] (Gitin 68b). It also hints that [it is dearest] only if he descends to the depth of the Halachah. We say (Bava Metzi'a 21a) that four Amos is great exertion. It hints also that one who engages in the laws of Olah, Chatas, Minchah and Asham does not need those four Korbanos (Menachos 110a). Each is like a small Mizbe'ach to atone; the gold Mizbe'ach was one Amah square.

Here Abaye said 'I used to learn in my house and pray in Beis ha'Keneses.' After I heard R. Chiya's teaching, I pray only where I learn. In Megilah 29a, he said 'I used to learn at home and pray in a Beis ha'Keneses. After I heard (thought about) "Hash-m, I love Your dwelling", I learn in a Beis ha'Keneses [Bach - where I pray]!

Megadim Chadashim citing Magid Ta'alumah: She'arim Metzuyanim b'Halachah does not mean that they learn Torah there b'Tzibur. Rather, it is fixed for learning. Anyone who seeks Devar Hash-m goes to there.

Why does it mention 'between the pillars of where they learned'?

Etz Yosef citing Ma'adanei Yom Tov: Not only did they pray and learn in the Beis Midrash - they even fixed a place within the Beis Midrash.

Why is one who benefits from his own exertion better than one who fears Hash-m?

Ha'Kosev #1: Do not think that these are two opposites. Rather, both of them fear Shamayim. One does not work, and rejoices in his fear of Hash-m. The other, his primary intent is his fear. His second intent is to dispel pressures to finance himself from his toil. R. Chiya teaches that the latter is greater. Perhaps the first will need to take from people, and his fear of Hash-m will not endure so much.

Ha'Kosev #2: Both of them merit the world to come. David did not need to teach so about the Yarei Shamayim. He is praised, for "he desires His Mitzvos", and not the reward for them. One might have thought that one who toils for his needs, it suffices that Hash-m provides them; he does not merit this world. David teaches that "Tov Lo" - he will be rewarded in the world to come also for his toil.

Maharsha: In Ta'anis (25a), it says that R. Chanina ben Dosa was very poor. He requested mercy, and Shamayim gave to him a gold leg of a table. He saw in a dream that he was lacking that leg in the world to come. One who benefits in this world from his exertion does not detract from his world to come - "v'Tov Lach." This is better than a Yarei Shamayim who wants to benefit in this world from his deeds, like R. Chanina ben Dosa. It does not say "v'Tov Lach" about the latter.

Rif (on the Ein Yakov): If he benefits from his toil but does not fear Hash-m, Vadai the latter is greater! If he also fears Hash-m, surely he is greater - he has two attributes! Really, both fear Hash-m. One learns constantly, and others supply his needs. The other ceases learning only to earn what he needs to supply his needs. He is happy in this world - he does not look to others to finance him. It is good for him in the world to come - he does not give part of his reward to those who financed him, whereas the former does - "b'Tzel ha'Chochmah b'Tzel ha'Kesef" (Koheles 7:12).

Note: This implies that a Yisachar-Zevulun contract decreases Yisachar's reward. See OUTLINES OF HALACHOS FROM THE DAF for Bechoros 5. (PF)

Iyun Yakov #1: We do not discuss a Chacham who learns the entire day - surely he inherits this world and the world to come! These matters, one eats the Peros in this world, and the principal is intact for the world to come... Talmud Torah is equal to all of them (Pe'ah 1:1)! Rather, we discuss people who work to finance their households. One fears Shamayim, and he minimizes his household's income and afflicts himself with fasting, to minimize his toil. The other exerts himself to finance his household liberally. The latter is greater, for he has both worlds.

Iyun Yakov #2: A Yarei Shamayim is one who makes compromise [between the litigants]. I brought (Shevus Yakov 1:142) that Acharonim permit to take wages for this. One who benefits from his toil is greater than him. Alternatively, one who toils to reach the depth of the law is greater than one who compromises; this opinion holds that Din is better than compromise.

Anaf Yosef citing Imros Tehoros (Chikur Din 2:7): Yarei Shamayim is one whose Yetzer does not seize him so much. One who benefits from his toil is one who has a great Yetzer, and with great exertion he suppresses it. Therefore, he is greater than a Yarei Shamayim.

Etz Yosef citing Pnei Yehoshua: A Yarei Shamayim totally neglects his desires due to Shamayim's desires. None of the good promised for this world applies to him. One who benefits from his toil, even though it diminishes his work for Shamayim, this is more what Shamayim wants, for he does not need support from others.

Rav Elyashiv citing Tzlach: Here we discuss a Yarei Shamayim that people finance him due to his Yir'as Shamayim. He received part of his reward in this world for his Yir'as Shamayim. Therefore, one who supports himself is greater.

What is the source that Shim'i ben Gera was Shlomo's Rebbi?

Maharsha: "V'Hine Imecha Shim'i ben Gera" (Melachim I, 2:8) implies that he was found with Shlomo, i.e. because he was his Rebbi.

Iyun Yakov: Shlomo commanded him to dwell in Yerushalayim, and when he leaves, he will die. He was Chayav Misah for cursing David, just the Torah and Musar that he taught Shlomo were a Miklat (refuge) from death (Makos 10a). When he leaves his Yeshivah and Beis Midrash, he is liable for his own death.

Why do we distinguish based on whether or not he is submissive to his Rebbi?

Rashi: If he accepts his Rebbi's rebuke, it is better to live near him; if not, it is better not to, so he will be Shogeg and not Mezid.

How did the Chacham forget his learning Bal Korcho?

Rashi: He was ill, or he was distracted with [working for] food.

How should one be careful about a Chacham who forgot his learning?

Me'iri: Honor him as if he did not forget.

Rif (on the Ein Yakov): He is compared to the broken Luchos, which were a Kaparah for Yisrael - death of Tzadikim is harsh like breaking of the Luchos. It atoned for the Egel, like death of Tzadikim atones. The broken Luchos were in the Aron with the [whole] Luchos, to teach that Torah atones for Yisrael. A Chacham atones [for Yisrael] in his lifetime, and equally in his death; we learn from the broken Luchos, which are with the Luchos in the Aron. A Chacham who forgot his learning, his death atones - therefore, he atones also in his lifetime. I explained in Menachos (99a) that the letters of the Luchos carried the Luchos. When the letters departed due to the Egel, the Luchos were too heavy for Moshe to hold, and they fell and dropped amidst Ones. Without the letters, they were like a case of Torah, without its Ruchniyus, just like a Chacham who forgot his learning. (Note: The last Perush Rashi on the Chumash brings from Shabbos 87a that Hash-m commended Moshe for breaking the Luchos! Perhaps he intended to break them later (e.g. after rebuking Yisrael), and amidst Ones, they fell immediately. - PF)

Iyun Yakov: In Menachos (99a) it says that one may not disgrace him.

Daf Al ha'Daf citing Imros Moshe: Surely one may not disgrace him! Perhaps honoring him less than initially is considered disgrace. Noda bi'Yhudah (1 OC 9) learns from here that a Pasul Sefer Torah may be put in the Aron Kodesh; this is the custom when a Pesul is found on Shabbos..

How can cutting meat over his hand ruin the meal?

Rashi: He might make a minor cut in his hand, and the blood will sully the food, and those at the meal will be repulsed.

Why is going to sleep without saying Keri'as Shema called 'sitting on the bed of a Nochris'?

Maharsha: One may recite Keri'as Shma for the Torah Mitzvah in any language. Keri'as Shma Al ha'Mitah is a request for mercy, to be guarded. Since he is alone, he must say it in Leshon ha'Kodesh; if he says it in Arame'ic, angels will not bring it to Shamayim; it is as if he did not say it.

Rav Elyashiv: It says Nochris (feminine) because it is to protect from Mazikin. The Mazik found at night is Lilis (a female).

What was the incident with Rav Papa?

Rashi: A Nochris asked him to sit on a bed. He inspected it, and found a dead baby underneath (she wanted to blame him for killing it).

Why should one not marry a convert? Yehoshua married Rachav, and Bo'az married Rus! We say that everyone runs to marry a convert (Horayos 13a) [more than to marry a slave. Some texts say 'Rotzin' (want) to marry a convert].

Iyun Yakov: Rashi (Chulin 133a) says that Rava was a Kohen. Therefore, he needed to warn his sons, that they are forbidden. According to the texts there that say Rabah, perhaps also the text here should say Rabah. Or, since Rava married a Kohen's (Rav Chisda's) daughter, he was stringent that his children not marry a convert, since they are from the seed of Kehunah.

Rav Elyashiv: If Rava was a Kohen, he need not warn his sons about this - the Torah forbids them! If so, we must explain like one of the other explanations. Sho'el u'Meshiv (1:225, cited in Daf Al ha'Daf) - this supports that Rava was a Kohen. Poskim (EH 6) argue about whether or not a virgin convert is forbidden. Tosfos (Yevamos 61a DH Ein) says that Rava forbids even a Besulah. Therefore, he warned his sons. Daf Al ha'Daf citing Eshel Avraham Nimark) - perhaps Rava warned them about a convert's daughter. She is permitted, but Kohanim are stringent to refrain.

Why is kissing on the back of the hand praiseworthy? "Yishakeni mi'Neshikos Pihu" (Shir ha'Shirim 1:2) implies that on the mouth is best!

Rashi: This is dignified, due to saliva.

Etz Yosef: It is improper to kiss on the mouth, due to saliva [that will be left on the face].

Rav Elyashiv: Kissing on the back of the hand is praiseworthy, but not the front of the hand, due to filth.

Maharsha: Kissing on the mouth approaches intimacy. It is appropriate between man and his wife in a covert place. For others, it is lewd.

R. Akiva could have taught that these matters are proper. Why did he say that he loves the Medes for them?

Iyun Yakov: He teaches that if Nochrim have proper or modest conduct, we do like them. There is no concern for "uv'Chukoseihem Lo Selechu", and so say the Tur and Shulchan Aruch in YD 178.

Rav Elyashiv: "Malfenu mi'Bahamos..." teaches that Hash-m put instincts in animals from which we can learn good Midos (Eruvin 100b). All the more so we may learn from Nochrim! "Lo Sechanem" forbids praising a Nochri. There is no Isur to praise a nation.

What is the attribute of taking counsel only in the field?

Rashi: People say that the wall has ears. (If counsel is in the city, others might hear.)

How can we learn from "va'Yishlach Yakov l'Rachel ul'Leah ha'Sadeh" that counsel should be in the field? Perhaps he called them there lest he abandon guarding the flock!

Maharsha: The verse did not need to mention that he called them to the field, if not to teach [that counsel should be there].

Note: Perhaps it teaches how diligently he guarded the flock, even when he was planning to flee! (PF)

What was the Persians' modesty in eating?

Rav Elyashiv: They do not eat in front of others. One who eats something acidy, this endangers onlookers who do not eat from it. The Persians evade this danger.

Why does it say l'Mekudashai" and not Mezumanai (My designated ones)?

Maharsha: This hints to what it says in Avodah Zarah (2b), that in the future judgment, the Persians will enter after Edom. They will say, Edom destroyed the Mikdash - we built it! We expound that this claim will not help them (even so, they are designated for Gehinom.)

Rav Elyashiv: Additionally, this teaches that even though we find three good Midos in them, it is not an attribute for them. It is merely external; inside, they are utter Resha'im.